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Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2402

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺsaid, "If anyone goes bankrupt, and a man finds his own property intact with him, he is more entitled to take it back than anyone else.”.

Commentary :
Islam pays significant care to preserving people's wealth, and keenly ensures that it should not be wasted. Therefore, it has enacted laws and laid down guidelines to preserve people’s wealth.
In this hadeeth, the Prophet ﷺ regulated the conduct of a creditor who finds his property intact with a debtor who goes bankrupt. He ﷺ underlined that such a creditor is entitled to his own property only, and must not take anything more or less from the bankrupt debtor, because his wealth is exhausted and he cannot repay his debts. Such a creditor is more entitled to take back his property than other creditors. This means that if someone goes bankrupt, and he owed money to many creditors, his wealth (i.e., what is surplus of his needs) is to be divided among these creditors according to their debts, unless one finds his property intact and, in this case, he has more right to take it back than anyone else.
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2405

Jaabir (may Allah be pleased with him) narrated:
When ‘Abdullah (my father) died, he left behind children and debts. I asked the creditors to reduce the debts, but they refused, so I went to the Prophet ﷺ to intercede with them, yet they refused. The Prophet ﷺ said (to me), "Classify your dates into their different kinds: ‘Idhq ibn Zayd, Lean and ‘Ajwah, each kind alone and call all the creditors and wait till I come to you." I did so and the Prophet ﷺ came and sat beside the dates and started measuring to each his due till he paid them fully, and the dates remained as they were before, as if he had not touched them. (On another occasion) I took part in one of Ghazawaat among with the Prophet ﷺand I was riding one of our camels. The camel got tired and was lagging behind the others. The Prophet ﷺhit it on its back. He ﷺ said, "Sell it to me, and you have the right to ride it till Al-Madeenah.'' When we approached Al-Madeenah, I took the permission from the Prophet ﷺ to go to my house, saying, "O Allah's MessengerﷺI have newly married." The Prophet ﷺasked, "Have you married a virgin or a previously married woman (i.e., a widow or divorcee)?" I said, "I have married a previously married woman; ‘Abdullah (my father) died and left behind young daughters, so I married a previously married woman who may teach them and bring them up to embody good manners." The Prophet ﷺthen said (to me), "Go to your family." When I went there and told my maternal uncle about the selling of the camel, he admonished me for it. On that I told him about its slowness and exhaustion and about what the Prophet ﷺ had done to the camel and his hitting it. When the Prophet ﷺ arrived, I went to him with the camel in the morning and he gave me its price, the camel itself, and my share from the spoils of war as he gave the other people.
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Commentary :
A Muslim is a brother of his fellow Muslim, and it is becoming of a Muslim to strive to fulfill the needs of his Muslim brothers, especially those who explicitly ask for his help. He should (hasten to their help and) stand by them until their need is fulfilled.
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with them) narrated that his father, ‘Abdullah ibn ‘Amr ibn Haraam (may Allah be pleased with him) passed away owing a debt to someone. He (may Allah be pleased with him) had been martyred during the Battle of Uhud in 3 A.H, leaving behind seven or nine young daughters. Jaabir (may Allah be pleased with him) asked the creditors to reduce the debts so that he would be able to repay them, but they refused and claimed the repayment of their debts in full. He (may Allah be pleased with him) asked the Prophet ﷺ to help him and intercede with the creditors to reduce their debts so that he would be able to repay them, but they refused. Thereupon, the Prophet ﷺ asked Jaabir (may Allah be pleased with him) to go back to his orchard and arrange his dates in heaps according to their different kinds. The cluster of Ibn Zayd, which were low-quality dates that were named after someone called Ibn Zayd, should be arranged on one side, Lean, another kind, should be arranged on another side, and ‘Ajwah dates, which were the finest kind of dates in Al-Madeenah, should be arranged on a different side, and so on.
Jaabir (may Allah be pleased with him) did as he ﷺ commanded and then notified him. The Prophet ﷺ came and sat at the head or in the middle of the heaps and ordered Jaabir (may Allah be pleased with him) to measure the dates for the creditors to repay his late father’s debts. He (may Allah be pleased with him) cut and measured for them till he repaid all the debts, and his dates remained as they were, as if nothing had been taken from them, by the blessing of the Prophet ﷺ.
The hadeeth highlights a miracle performed by the Prophet ﷺ and a sign indicating his prophethood.
It is deduced from the hadeeth that it is permissible to seek debt relief, if the debtor is unable to repay their dates in full, but the creditor has the choice either to accept or refuse such a request.
In this hadeeth, Jaabir (may Allah be pleased with him) also stated that he was once with the Prophet ﷺ on a journey back to Al-Madeenah after a battle. He (may Allah be pleased with him) was riding a slow camel used for carrying water. According to the version complied in Saheeh Al-Bukhaaree and Saheeh Muslim, “The camel got tired and lagged behind,” because of exhaustion. Jaabir (may Allah be pleased with him) lagged behind and the Prophet ﷺ passed by him and beat the slow camel, urging it to move faster. According to the version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, the camel passed the others thenceforth, leading the way, by the blessing of the Prophet ﷺ.
He ﷺ asked Jaabir (may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) replied, "It is (a gift) for you, O Allah's Messenger ﷺ.” However, the Prophet ﷺ refused to take it as a gift and insisted on buying it. He ﷺ bought it for four (gold) Dinars with the allowance that Jaabir (may Allah be pleased with him) may keep on riding it till they reached Al-Madeenah, and then the Prophet ﷺ would take it into his possession.
When they approached Al-Madeenah, Jaabir (may Allah be pleased with him) sought the permission of the Prophet ﷺ to go (quickly) to (join) his family, because he was newly married. This highlights the virtues of Jaabir (may Allah be pleased with him), who partook in Jihaad shortly after his wedding. The Prophet ﷺ asked him whether he had married a virgin or a previously married woman. He ﷺ mentioned the ‘virgin’ first to indicate that it is better for a Muslim to marry a virgin. Jaabir (may Allah be pleased with him) informed him that he had married a previously married woman, named Suhaylah bint Mas‘ood Al-Awsiyyah (may Allah be pleased with her), because she would be more experienced and able to take care of his sisters,while a virgin would not be able to shoulder such a task. He (may Allah be pleased with him) explained to the Prophet ﷺ that his father left behind seven or nine young daughters and therefore he decided to marry a previously married woman to look after them and raise them properly. In the event of a conflict of interests, priority should be given to what is more important. Jaabir (may Allah be pleased with him) chose to put his sisters’ interests before his own, and the Prophet ﷺ approved his wise choice and supplicated Allah, Exalted is He, to bless his marriage. According to the version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, he ﷺ said: “Go to your family,” meaning your wife. When Jaabir (may Allah be pleased with him) arrived in Al-Madeenah, he (may Allah be pleased with him) informed his maternal uncle, and it was said that his name was Tha‘labah ibn Ghanamah ibn ‘Adiyy ibn Sinaan Al-Ansaaree Al-Khazrajiyy or ‘Amr ibn Ghanamah, that he had sold his camel to the Prophet ﷺ. His maternal uncle blamed him for it, perhaps because he (may Allah be pleased with him) needed it or because he (may Allah be pleased with him) had not offered it to the Prophet ﷺ as a gift. Narrated Jaabir (may Allah be pleased with him): “I told him about its slowness and exhaustion and about what the Prophet ﷺ had done to the camel and his hitting it.”
When the Prophet ﷺ arrived in Al-Madeenah, Jaabir (may Allah be pleased with him) went to him with the camel in the morning and he ﷺgave him its price, the camel itself, and his share from the spoils of war as he ﷺ gave the other people. This reflects the generosity and munificence of the Prophet ﷺ with his Companions (may Allah be pleased with them).
The hadeeth also underlines the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It is also inferred that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents).
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2409

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
I heard Allah's Messenger ﷺsaying, "Every one of you is a guardian, and responsible for what is under his care. A ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it, and a servant is a guardian of his master's property and is responsible for it." I heard that from Allah's Messenger ﷺand I think that the Prophet ﷺ also said, "A man is a guardian of his father's property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care."
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Commentary :
Allah, Exalted is He, does not charge a soul beyond its capacity. It is incumbent on a person not to take up a responsibility for which he is not qualified. However, whenever he is obliged to take up such a responsibility, it is incumbent on him to shoulder it duly, and he shall be held accountable for it before Allah, Exalted is He.
In this hadeeth, the Prophet ﷺ advised every member of his nation to carry out his duties towards those whom Allah, Exalted is He, placed under his care. The Prophet ﷺ stated that each and every Muslim is entrusted with someone to look after, and shoulder his due responsibility towards him or her. He ﷺ said: “Every one of you is a guardian, and responsible for what is under his care.” Care here meanseffort made to preserve and look after a person or object, and a guardian refers to a person who is entrusted with preserving and tending to the needs of those under his care. Every guardian is required to maintain justice in caring for the people or things under his care, and to preserve their religious and worldly interests and belongings. If he duly shoulders his responsibilities towards the people or things under his care, he receives the abundant reward, otherwise those under his care would demand their rights over him (on the Day of Judgment) and Allah, Exalted is He, would hold him accountable for neglecting their rights.
Afterward, he ﷺ detailed his general sentence by saying: “A ruler is a guardian of his subjects and responsible for them,” meaning that he is responsible for the ruled and is required to tend to their needs, guard and defend their Laws of Islam rights, and implement the Hudood (i.e., pl. of Hadd; corporal punishment prescribed for crimes by the Laws of Islam), protect them against injustice and aggression, and ward off their enemies. A ruler is required to abide by the commands of Allah, Exalted is He, and His Messenger ﷺ in carrying out his duties towards the ruled, and to aspire to no reward except from Allah, Exalted is He. He should know that he shall be held accountable for the subjects under his care (on the Day of Judgment).
A husband is a guardian of his family, including his wife and dependents, and is responsible for them. He is required to carry out his duties towards them by providing for them, living with them in kindness, and disciplining them, and should know that he shall be held accountable for those under his care (on the Day of Judgment).
A woman is also a guardian of her husband's house and is responsible for it. She is required to manage his household sensibly, raise his children, and serve his guests, and she shall be held accountable for that before Allah, Exalted is He (on the Day of Judgment).
Moreover, a servant, meaning a slave or a hired worker in general, is a guardian of his master's or employer’s property, and is responsible for preserving his property, carrying out his duties and serving him, and he shall be held accountable for his responsibility before Allah, Exalted is He (on the Day of Judgment).
In addition, a man is a guardian of his father's property and is responsible for serving his best interests and shall be held accountable for it.
Each person is a guardian and responsible for the people and things under his care. The Prophet ﷺ made a general statement in the beginning and then detailed it in the following sentences, referring to a husband, woman, and so on, and then confirmed the meaning by another general statement to finally stress the religious ruling.
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2410

‘Abdullah(may Allah be pleased with him) said:
I heard a man reciting a ayah (of the Holy Quran) but I had heard the Prophet ﷺ reciting it differently. So, I caught hold of the man by the hand and took him to Allah's Messengerﷺwho said, "Both of you are right." Shu‘bah, the sub-narrator said, "I think he ﷺ said to them, "Do not differ, for the nations before you differed and perished (i.e., because of their differences). "
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Commentary :
Allah, Exalted is He, revealed different modes of recitations of the Noble Quran to make it easier for all Arabs (who spoke different dialects) to read it and miraculously challenge their command of their own language.
In this hadeeth, ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) stated that he heard a man reciting a ayah from Al-Ahqaaf chapter (no.46) with a different recitation that what he (may Allah be pleased with him) had heard from the Prophet ﷺ. Each of them informed the other that he had heard it from the Prophet ﷺ as he was reciting it, as narrated in Musnad Ahmad. ‘Abdullah(may Allah be pleased with him) took the man, went to the Prophet ﷺ, and each of them recited the ayah differently. Thereupon, the Prophet ﷺ said: "Both of you are right," meaning that both modes of recitation were correct. He ﷺ added: “Do not differ, for the nations before you differed and perished (i.e., because of their differences).” This means that they had incurred their own destruction, because their differences led them to distort and change their Scripture, following their whims, and this fueled disputes and incurred the punishment of Allah, Exalted is He. In addition, the Islamic Laws of Islam promotes affinity among Muslims and warns against disunity and dissension within the Muslim community. He ﷺ meant that Muslims should recite the Quran, adhere to unity and agreement, and if there should be any doubts that call for disagreement and disunity, give them up, and rather adhere to the established facts of Islam that promote affinity, and beware of falling into blameworthy disagreement and disunity like the previous nations, incurring their own destruction.
Moreover, it is impermissible to disagree about the correct modes of recitation, because since it is allowable to recite the Quran with any of the correct modes of recitation as per the laws of Islam, if someone denied any of these modes of recitation, he would be denying the Quran. It is also impermissible to speak of the Quran based on one’s personal opinions, because the recitation of the Quran is an act of Sunnah, and Muslims must adhere to the reported Sunnah of the Prophet ﷺ in this regard. Rather, the disputing people should consult a more knowledgeable person about the disagreed-upon matter.
The hadeeth forbids disunity and disagreement.
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2411

Narrated Aboo Hurayrah (may Allah be pleased with him)
Two persons, a Muslim and a Jew, quarreled. The Muslim said, "By Him Who gave Muhammad ﷺ superiority over all people! The Jew said, "By Him Who gave Moosaa superiority over all people!" At that, the Muslim raised his hand and slapped the Jew on the face. The Jew went to the Prophet ﷺ and informed him of what had happened between him and the Muslim. The Prophet ﷺ sent for the Muslim and asked him about it. The Muslim informed him of the event. The Prophet ﷺ said, "Do not give me superiority over Moosaa; on the Day of Resurrection, all the people will fall unconscious and I will be one of them, but I will be the first to gain consciousness, and will see Moosaa standing and holding the side of the Throne (of Allah). I will not know whether Moosaa has also fallen unconscious and got up before me, or Allah has exempted him from that stroke."
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Commentary :
Giving preference to any of the Prophets of Allah over the others is exclusive to Allah, Exalted is He. No human being should give preference to any of the Prophets over the others without knowledge, or following his personal whims. Rather, the only allowable preference in this context is what is stated in the Quran and clarified in the Prophet’s sayings. For instance, Allah, Exalted is He, Says (what means): {Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree.} [Quran 2:253].
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) related that a Muslim man and a Jewish one quarreled and verbally abused one another. The Muslim man said, "By Him Who favored Muhammad ﷺ and gave him superiority over all people!” The Jewish man said, "By Him Who favored Moosaa and gave him superiority over all people!" At that, the Muslim slapped the Jew on the face, for his lie, based on his understanding of the general indication of the word ‘people’ to include Prophet Muhammad ﷺ as well (i.e., he understood that the Jewish man’s statement meant that Moosaa was given superiority over the Prophet ﷺ). It is established for a Muslim that the Prophet ﷺ is the best of all the Prophets of Allah!
The Jew went to the Prophet ﷺ and informed him of what had happened between him and the Muslim person. The Prophet ﷺ sent for the Muslim and asked him about it, and he informed the Prophet ﷺ of the event. The Prophet ﷺ said, "Do not give me superiority over Moosaa;” meaning do not favor me over Moosaa in a way that leads to undermining his lofty status or leads to disputes and dissension. The Prophet ﷺ disliked favoring him over other Prophets of Allah out of his humbleness and to avoid potential disputes that would pave the way for Satan to sow seeds of discord among people. Thereafter, he ﷺ underlined the lofty status of Prophet Moosaa and stated that all people, including himself, will fall unconscious on the Day of Resurrection, with the first blow of the Trumpet. He ﷺ will be the first to be resurrected with the second blow, and will see Prophet Moosaa standing and holding the side of the Throne (of Allah) with his hand. He ﷺ added: “I will not know whether Moosaa has also fallen unconscious and got up before me,” and this would be one of the evident merits of Prophet Moosaa, “or Allah has exempted him from that stroke.” Allah, Exalted is He Says (what means): {And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills.} [Quran 39:68]. This would mean that Prophet Moosaa will be exempted from losing consciousness in that incident and it would be another virtue.
The Throne of Allah, Exalted is He, is Allah's (First and) Greatest Creation; it has pillars and is carried by angels. Allah, Exalted is He, Rose above the Throne (in a manner that befits Him); He Says (what means): {The Most Merciful [who is] above the Throne established.} [Quran 20:5]. It is noteworthy that the attributes of ʻUluww (highness) of Allah as well as His Istiwaa' (establishment) over the Throne are among the Attributes of His Actions, which relate to the Will of Allah and whose instances recur according to His will. None but Him knows how these attributes are (i.e., the manner in which Allah’s Attributes take form and their essence are only known to Him). Whatever occurs to one’s mind with regard to His Attributes, Allah, Exalted is He, isentirely different and far above it.
The hadeeth highlights the virtues of Prophet Mossaa..

2435

Narrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messengerﷺ said, "An animal should not be milked without the permission of its owner. Does any of you like that somebody comes to his store and breaks his container and takes away his food? The udders of the animals are the stores of their owners where their provision is kept, so nobody should milk the animals of somebody else, without the permission of their owner."
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Commentary :
Islam urges Muslims to preserve people's wealth and forbids devouring it unlawfully.
In this hadeeth, the Prophet ﷺ forbade milking someone’s animal, i.e., domesticated animals reared by people such as sheep and camels, without his permission. The hadeeth forbade milking these cattle in the pastures or barns except with the permission of their owners. He ﷺ confirmed his prohibition by saying: “Does any of you like that somebody comes to his store and breaks his container and takes away his food?” The container here refers to a cupboard where the landlord stores his food and provisions, and breaking it means breaking it open and stealing his food. Similarly, one must not milk another person’s cattle without his permission. He ﷺ explained: “The udders of the animals are the stores of their owners where their provision is kept,” he ﷺ likened their udders where their milk is stored, to the cupboard where food and belongings are stored. Since no one would approve that someone should break his cupboard open and steal his food, similarly no one should milk these animals without the owner’s permission.
He ﷺ furthered emphasized the prohibition in this regard by saying: “… so nobody should milk the animals of somebody else, without the permission of their owner.”
Other versions of the hadeeth, like the one recorded in Sunan Ibn Maajah, referred to permissibility of milking others’ animals and drinking their milk. The meaning of such narrations is interpreted as to refer exclusively to the wayfarers, the destitute, and people at a time of famine, or when it is known that the owner of such an animal would authorize such disposal of his property, or that people in that place customarily pardon such disposal, provided that the person should limit himself to drinking only what suffices him and nothing more, and must not store any of the milk.
It is deduced from the hadeeth that it is forbidden for a Muslim to take anything from others without their permission, and the hadeeth made mention of milk in particular because people may be negligent in this regard (i.e., perceive it as insignificant), and therefore he ﷺ pointed it out to emphasize the need to preserve people’s other significant items of wealth.
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2437

Suwayyd ibn Ghafalah narrated:
While I as in the company of Salmaaan ibn Rabi‘ah and Zayd ibn Suwhaan, in one of the battles, I found a whip. One of them told me to drop it but I refused to do so and said that I would give it to its owner if I found him, otherwise I would utilize it. On our return we performed Hajj and on passing by Al-Madeenah, I asked Ubayy ibn Ka‘b (may Allah be pleased with him) about it. He (may Allah be pleased with him) said, "I found a bag containing a hundred Dinars in the lifetime of the Prophet ﷺ and took it to the Prophet ﷺ who said to me, 'Make public announcement about it for one year.' So, I announced it for one year and went to the Prophet ﷺwho said, 'Announce it publicly for another year.' So, I announced it for another year. I went to him again and he ﷺ said, "Announce for another year." So, I announced for still another year. I went to the Prophet ﷺ for the fourth time, and he ﷺ said, 'Remember the amount of money, the (detailed) description of its container and the string it is tied with, and if the owner comes (and claims it), give it to him; otherwise, utilize it.’”.

Commentary :
Islam pays significant care to preserving people's wealth, and keenly ensurs that it should not be wasted. Therefore, it has enacted laws and laid down guidelines to preserve people’s wealth.
In this hadeeth, the Prophet ﷺ underlined what a Muslim should do when he finds a lost item of wealth and he does not know its owner. The Taabi’ee (a Muslim who saw at least one of the Companions)Suwayyd ibn Ghafalah narrated that he found a whip thrown on the floor and took it. He was in the company of the Taabi’ee (a Muslim who saw at least one of the Companions) Salmaaan ibn Rabi‘ah, and it was also said that the Taabi‘ee Zayd ibn Suwhaan was with them during a battle. One of them told him to drop it, but he refused to do so and said that he would give it to its owner if he found him, otherwise he would utilize it.
On their return, they performed Hajj and passed by Al-Madeenah where Suwayyd ibn Ghafalah saw Ubayy ibn Ka‘b (may Allah be pleased with him) and asked him about the religious ruling on picking up such a whip. He (may Allah be pleased with him) said, "I found a bag containing a hundred Dinars in the lifetime of the Prophet ﷺ and took it to the Prophet ﷺ who said to me, 'Make a public announcement about it for one year,' meaning to publicly announce it to people at marketplaces, gatherings, and mosques, and the places where he most likely believed that he might find its owner. He (may Allah be pleased with him) was commanded to announce it for one year and keep it with him (as a trust) until its owner showed up to claim it. He (may Allah be pleased with him) announced it for one year, but its owner did not show up, and therefore he (may Allah be pleased with him) went to the Prophet ﷺwho said, 'Announce it publicly for another year.' He (may Allah be pleased with him) did the same for a second year, but no one showed up to claim it. Again, the Prophet ﷺ commanded him to announce it for a third year. After the end of the third year, he (may Allah be pleased with him) went to the Prophet ﷺ for the fourth time, and he ﷺ said, 'Remember the amount of money, the (detailed) description of its container and the string it is tied with,’ to be able to verify the truthfulness of whoever claims it, ‘and if the owner comes (and claims it), give it to him; otherwise, utilize it.’”
Shu‘bah ibn Al-Hajjaaj (one of the narrators) said: “I met him (i.e., Salamah ibn Kuhayl) in Makkah and he said: ‘I do not know whether he said three years or one year.’”
To reconcile between the hadeeth narrated on the authority of Ubayy (may Allah be pleased with him) and the one narrated by Zayd ibn Khaalid (may Allah be pleased with him), recorded in Shaheeh Al-Bukhaaree and Saheeh Muslim, stating that the lost item of wealth should be publicly announced for one year only, it can be said that the hadeeth narrated on the authority of Ubayy (may Allah be pleased with him) is interpreted as to urge Muslims to adhere to the becoming mindfulness of Allah and graciously refrain from disposing of the Luqtah (i.e., lost and found item of wealth) and to deem oneself above availing of it, and the one narrated by Zayd ibn Kaalid (may Allah be pleased with him) stated the original ruling.
The hadeeth highlights how Islam assigns care and attention to all worldly affairs that are of concern to people, and become part of their lives directly or indirectly.
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2440

Aboo Sa’eed Al-Khudree (may Allah be pleased with him) narrated:
Allah's Messengerﷺsaid, "When the believers pass safely over the Siraat (i.e., the bridge across Hellfire), they will be stopped at a bridge in between Hellfire and Paradise where they will retaliate upon each other for the injustices done among them in the worldly life, and when they get purified of all their sins, they will be admitted to Paradise. By Him in Whose Hands the life of Muhammad is, everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this worldly life."
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Commentary :
Allah, Exalted is He, deemed injustice forbidden for Himself, declared it forbidden for His servants, and promised the unjust people Qisaas (i.e., retribution) and severe punishments. If the unjust wrongdoer escaped the due Qisaas in the worldly life, there is no escaping on the Day of Resurrection, nor there shall be a refuge from Allah, Exalted is He. There, neither wealth nor offspring will be of any avail.
The hadeeth depicts a horrific scene from the Day of Resurrection, where the believers will be stopped at a bridge between Hellfire and Paradise after passing safely over the Siraat (i.e., the bridge across Hellfire) and being saved from Hellfire by the grace and mercy of Allah, Exalted is He. The Angels will stop them at a bridge between Hellfire and Paradise where they will retaliate against each other for the injustices committed against one another in the worldly life. It is noteworthy that such retaliation will be specifically for those whose acts of injustice and grievances against him do not exhaust all their rewards, otherwise they would have been thrown into Hellfire and it would not have been true to say that they had been delivered from it.Whoever had wronged his fellow Muslim brother more (i.e., had committed moreacts of injustice) in the worldly life, his rewards will be deducted, and then they will enter Paradise. They shall share the places therein in proportion to the remaining rewards left for each of them, and this is why they will retaliate against one another by means of their rewards after being delivered from Hellfire, and Allah knows best. This is because no one will enter Paradise before his liability is cleared from any grievance and injustice against anyone.
After they retaliate against each other for the injustices committed against one another in the worldly life, and when they get purified of all their sins, they will be admitted to Paradise. The Prophet ﷺ swore by the name of Allah, Exalted is He, that everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this worldly life. They will be able to recognize their dwellings in Paradise easily because they would be shown to them repeatedly every morning and evening in their graves. It was reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ said: “When one of you dies, his abode among the inhabitants of Paradise will be shown to him, morning and evening, if he is to be one of them; but if he is to be one of the inhabitants of Hellfire, his abode among them will be shown him. He will be told that this is his abode to which Allah will finally raise him on the day of resurrection.” [Al-Bukhaaree and Muslim].
The hadeeth warns against committing injustice against others, and emphasizes the fact that people will inevitably retaliate against each other for the injustices they had committed against one another in the worldly life on the Day of Judgment, and each will get his rights back.
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2441

Safwaan ibn Muhriz Al-Maazinee narrated:
While I was walking with Ibn ‘Umar (may Allah be pleased with him) once holding his hand, a man came in front of us and asked, "What have you heard from Allah's Messengerﷺ about An-Najwaa (i.e., private conversation between Allah and His obedient servants)?" Ibn ‘Umar (may Allah be pleased with him) said, "I heard Allah's Messengerﷺ saying, 'Allah, Exalted is He, will bring a believer near Him and shelter him with His Screen and ask him: ‘Did you commit such-and-such sins?’ He will say: ‘Yes, my Lord.’ Allah will keep on asking him till he will confess all his sins and will think that he is ruined. Allah will say: 'I did screen your sins in the world and I forgive them for you today', and then he will be given the book of his good deeds. Regarding infidels and hypocrites (their evil acts will be exposed publicly) and the witnesses will say, as Allah, Exalted is He, Says (what means): {These are the ones who lied against their Lord." Unquestionably, the curse of Allah is upon the wrongdoers.} [Quran 11:18]”
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Commentary :
The mercy of Allah, Exalted is He, encompasses everything, and His mercy in the Hereafter shall be greater than the divine mercy manifested in the worldly life, and it shall be exclusively bestowed upon His believing servants. It will have many manifestations, including His screen concealing the believers during the reckoning.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Safwaan ibn Mihriz Al-Maazinee stated that he was walking once with ‘Abdullah ibn ‘Umar (may Allah be pleased with him) while holding his hand, when a man showed up and asked him about Al-Najwaa (i.e., private conversation between Allah and His obedient servants). Linguistically, the Arabic word Najwaa means whisper and private conversation with someone. It here refers to the private conversation between Allah, Exalted is He, and the believers during the reckoning. It is a manifestation of the grace of Allah, Exalted is He, to remind the believer of his sins in secret. Ibn ‘Umar (may Allah be pleased with him) mentioned that the Prophet ﷺstated that Allah, Exalted is He, will bring the believer near Him and shelter him with His screen. The Arabic word used in the hadeeth is Kanaf, which linguistically means concealment and protection. He will conceal him from the rest of the creation so as not to disgrace him by exposing his sins before them. He will speak to him secretly and ask him to confirm his sins: “Do you know such-and-such sin?” He would respond: “O my Lord, I know; O my Lord, I know.” Allah, Exalted is He, will continue to kindly and secretly remind him of his sins and he would acknowledge them all, and would believe with certainty that he would be thrown into Hellfire accordingly, unless Allah, Exalted is He, confers upon him His mercy and pardon. Allah, Exalted is He, would say to him: “I did screen your sins in the worldly life, and I will forgive them for you today.”
As for the disbelievers and hypocrites who were insincere with regard to their beliefs, their evil acts will be exposed publicly and the witnesses, i.e., the Angels, Prophets, Jinn, and mankind, will say (what means): {These are the ones who lied against their Lord}, by disbelieving and attributing to Allah, Exalted is He, what was not befitting Him including: partners, a son, a wife, and the like of these falsehoods, {Unquestionably, the curse of Allah is upon the wrongdoers.} [Quran 11:18]. This means that the wrath of Allah will be poured onto them, and these disbelievers, who had devoted worship to other than Him, shall be expelled from His mercy.
The hadeeth also affirms the Attribute of Speech with respect to Allah, Exalted is He, in a manner that befits Majesty.

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2442

‘Abdullah Narrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messengerﷺ said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah, Exalted is He, will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah, Exalted is He, will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.”
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Commentary :
Islam built Muslim society on a solid foundation of brotherhood and solidarity among them. Allah, Exalted is He, Says (what means): {The believers are but brothers.} [Quran 49:10].
In this hadeeth, the Prophet ﷺ informed us of the mutual duties Muslims have towards one another. He ﷺ stated that a Muslim, whether he is a free man or slave, an adult or minor, is a brother to his fellow Muslims. This brotherhood entails that a Muslim must not wrong his fellow Muslims; Allah, Exalted is He, deemed injustice forbidden, no matter how insignificant it may seem. At the same time, a Muslim is also required to rescue his fellow Muslims from any injustice or oppression, and must not to leave them subjected to it without providing them with help, and he should also not leave them to those who harm them without protection,to the best of his ability.
He ﷺ also stated that whoever strives to fulfill the needs of his fellow Muslim brother, Allah, Exalted is He, will help him and make things easy for him to fulfill his own needs. Moreover, whoever helps a fellow Muslim when a worldly calamity befalls him, i.e., distress or adversity pertaining to his worldly affairs, until his grief and calamity are relieved, Allah, Exalted is He, will relieve him of a calamity and terror on the Day of Resurrection. In addition, whoever sees one of his fellow brother’s faults or flaws and conceals it, Allah, Exalted is He, will conceal his faults on the Day of Resurrection. It is noteworthy that this does not mean that he should turn a blind eye and remain silent when he sees his fellow Muslim brother commit a sin. Rather, it is incumbent to advise and forbid him from it, using the prescribed means of forbidding sin until he refrains (from committing that sin). This is a manifestation of the enjoined sincerity towards one’s fellow Muslim brothers.
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2449

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "Whoever has oppressed another person concerning his honor or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him."
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Commentary :
Allah, Exalted is He, deemed injustice forbidden for Himself, declared it forbidden for His slaves, and promised the unjust people Qisaas (i.e., retribution) and severe punishments. If the unjust wrongdoer escaped Qisaas in the worldly life, there is no escaping from it on the Day of Resurrection, nor shall there be refuge from Allah, Exalted is He. There, neither wealth nor offspring will be of any avail.
In this hadeeth, the Prophet ﷺ commands any Muslim who had done his fellow Muslims wrong and committed against them acts of injustice with regard to honor, e.g., defamation and slander, or with regard to wealth (withholding or infringing upon their financial rights), or physical injury and the like, to seek his pardon in this worldly life before the Day of Resurrection should come, when there shall be neither Dinar of gold nor Dirham of silver which he may pay to compensate the wronged person and redeem himself. Retribution between people on the Day of Resurrection will be with their good and evil deeds. A wronged person will take from the good deeds of the one who had wronged him on the Day of Judgment in proportion to his act of injustice, and if such a person’s good deeds fall short of clearing the account, then some of the sins from the people whom he had wronged will be added to his record of evil deeds.
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2454

Saalim's father, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "Whoever takes a piece of the land of others unjustly, he will sink down the seven earths on the Day of Resurrection."
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Commentary :
No one performs a good deed or commits a sin in this worldly life, except that he will be rewarded or punished for it on the Day of Resurrection accordingly. Since injustice and aggression are among the gravest sins and the most heinous misdeeds about which stern warnings were reported, the punishments designated for them are among the most severe.
This hadeeth underlines the punishment of the one who takes part of someone’s land unjustly and transgressively, be it a small or large area of land. Whoever commits this sin, Allah, Exalted is He, will cause him to sink down seven earths on the Day of Resurrection; they will swallow him up.
It was narrated on the authority of Sa’eed ibn Zayd ibn ‘Amr ibn Nufayl (may Allah be pleased with him) that the Prophet ﷺ said: “If anyone usurps a span of land unjustly, Allah, Exalted is He, will strangle him with it from seven earths on the Day of Resurrection.” [Al-Bukhaaree and Muslim]. This means that he will be caused to sink down into the earth until it becomes like a necklace around his neck, which Allah will cause it to be long (i.e., he will be strangled with it). It could also mean that these different punishments are designated for the perpetrators of this sin and they shall vary according to the gravity of the evil committed by them. Some of them will be subjected to one punishment and the others will be subjected to the other.
The hadeeth emphasizes the prohibition of injustice and usurping others’ lands, and highlights the severe punishment designated for that sin.
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2455

Jabalah said:
"We were in Al-Madeenah with some of Iraqi people, and we were struck with famine and Ibn Al- Zubayr used to give us dates. Ibn ‘Umar (may Allah be pleased with him) used to pass by and say, "The Prophet ﷺ forbade us to eat two dates at a time, unless one takes the permission of one's companions.”
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Commentary :
Islam instills the values of self-contentment and altruism within its followers, teaches them the etiquette of eating, for a person eating alone, and when someone else joins him for the meal.
In this hadeeth, Jablah ibn Suhaym related that they were in Al-Madeenah with some people from Iraq, and they were afflicted with high prices and famine, so ‘Abdullah ibn Al-Zubayr (may Allah be pleased with him) used to offer them dates. ‘AbdullahIbn ‘Umar (may Allah be pleased with him) would pass by them while they were eating these dates and tell them that the Messenger of Allah ﷺ forbade eating more than one date at a time, putting another date in one’s mouth before finishing the other, when one is eating with a group of people and there is not much food. The one who eats two dates at a time is trying to have a bigger share than the others, and this constitutes injustice against them, in addition to greed that reflects such a person’s bad moral character. The Prophet ﷺ forbade such an act unless the doer seeks the permission of his companions, for being in a hurry and wanting to leave for example, and they give him permission, because it is his companions’ right and they are entitled to give up their rights. This prohibition aims to teach such a person to recognize others’ rights to the shared food as well.
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2457

‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ said, "The most hated person in the sight of Allah is the most quarrelsome one."
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Commentary :
Islam urges Muslims to embody good morals in their interactions and dealings with people, and therefore it encourages them to be kind and courteous with others.
The hadeeth states a stern warning against the quarrelsome person and underlines that such person is the most hated to Allah, Exalted is He! A quarrelsome person is the one who is given to quarrels, disputes, and arguments. Allah, Exalted is He, hates such a person the most, and this entails falling into sin and incurring His punishment accordingly. Such a quarrelsome person engages in arguments and disputes without any knowledge, and this leads to wasting people’s rights, which constitutes injustice against them and support of falsehood. Allah, Exalted is He, Says (what means): {And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.} [Quran 2:204].
The hadeeth also warns against exceeding the proper limits with opponents and against behaving in an impudent and insulting manner when claiming rights, using abusive language, or arguing without knowledge (i.e., for the sake of argument).
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2461

‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated:
We said to the Prophet ﷺ, "You send us out and it happens that we have to stay with people who do not entertain us. What do you think about it?” He ﷺ said to us, "If you stay with some people and they entertain you as they should for a guest, accept their hospitality, but if they do not, take the right of the guest from them."
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Commentary :
The Prophet ﷺ used to pay a special care and attention to the affairs of the Muslims, and instruct them to embody noble morals and good manners, including showing hospitality to their guests. It is one of the manifestations of noble moral character, part of the Islamic etiquette, and one of the manners of the Prophets of Allah and the righteous.
In this hadeeth, ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) stated that when the Companions (may Allah be pleased with them) complained to the Prophet ﷺ that when he delegated them to people, some of them refrained from showing them the enjoined hospitality. The Prophet ﷺ informed them that when their host offered them the enjoined hospitality, they should accept it, and if he were to refrain, they were entitled to take from his wealth what would compensate for such hospitality, because a host is enjoined as per the laws of Islam to entertain and show hospitality to his guests, and this is a religious obligation that must be observed.
This hadeeth is interpreted to mean that when the guests are in need of it, the enjoined hospitality may be taken from the reluctant host’s wealth (since he withholds their due rights). It is also possible that this was the ruling in the early days of Islam when solidarity was obligatory, and when Muslims conquered many lands (and earned spoils of war), and that this ruling was abrogated with the words of the Prophet ﷺ narrated on the authority of Aboo Shurayh Al-‘Adawee (may Allah be pleased with him) reading: “Whoever (truly) believes in Allah, Exalted is He, and the Last Day, let him entertain his guest generously by giving him his reward, which is (to be entertained generously for) a day and a night…” [Al-Bukhaaree]. The Arabic word used in the hadeeth is Jaa’izah (reward) and this indicates that such hospitality is recommended rather than obligatory. It is also possible that the hadeeth refers to the workers or envoys sent by a ruler to carry out certain tasks, as indicated by their words, ‘You send us out.’ Therefore, the people to whom the Prophet ﷺ sent them were obliged to provide food, riding mounts, and accommodation for these workers or envoys in return for the task they performed, because they cannot perform their tasks without the fulfillment of such rights.
It is deduced from the hadeeth that whoever could take his right from the one withholding it has the right to take it as long as it does not incur a graver evil..

Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..

Book of Hadith